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Explain how members of your community experience the social changes you've discussed differently in the view of religion. 

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Explain how members of your community experience the social changes you've discussed differently in the view of religion. 

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Similar to globalization and depending on social location people experience social changes differently based on wether a specific region is religiously more traditional vs progressive. Some might view social changes as a threat to traditional values and attempt to resist them, while others might embrace certain changes as opportunities to reinterpret Islamic teachings in a more progressive light. Muslims living in multicultural societies may experience social change differently based on their religious identity while also integrated new ideas and new cultural views. Finally based off the location different religious leaders known as (Imams) can influence their own islamic community differently which leads to different responses to social change.

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Islam prohibits the charging or paying of interest. This has personally affected me as I do not and will not have a credit card due to it being impermissible to pay interest rates. This has not particularly effected me yet but it will when trying to purchase a house or other expensive necessary items.

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Islam strictly prohibits the consumption of alcohol and intoxicants. This includes the use of technology related to the production, distribution, and consumption of alcohol and substances that alter one's state of mind.

In my own experiences as a Muslim, I worked as a cashier at Rite Aid in my home town of Corvallis Oregon and each time someone tried to purchase alcohol I had to have another employee do their transaction as I am unable to be involved in the transaction of alcohol. At the same time I attended college and did not go to any parties or bars to being in an environment littered with alcohol and intoxicants.

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How has religion created change in my own community and development

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How has religion created change in my own community and development

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As Muslim and their gender norms evolve they strive to fight for equality in the eyes of muslim communities which may challenge many of the traditional views previously held. This article highlights how the evolution of women is necessary in the islamic religion and still maintains the traditional views of Islam.

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Women’s rights in Islam: Fighting for equality – DW – 05/22/2020

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In countries that practice Islamic law, legal reforms to advance the status of women tend to fail due to hard-liners who see it undermining religion. But a new wave of efforts views it as a fundamental part of Islam.

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How has the social change of the evolution of women rights impacted the ethical frameworks of the islamic religion and community

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How has the social change of the evolution of women rights impacted the ethical frameworks of the islamic religion and community

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Social change has contributed to debates and discussions within the Islamic community regarding women's rights and gender equality. Many Muslims have advocated for an interpretation of Islamic teachings that promotes gender equity, challenging traditional interpretations that might have marginalized women.

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This article highlights the importance of Zakat which is an obligation in the muslim religion. It describes how the islamic community pay Zakat to help people in poverty

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The Impact Of Zakat On Muslims' Social Life | Bonyan

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Giving back to humanity is the third Pillar of Islam.

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The islamic response to the earthquake in Turkey and Syria.

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As the number of people killed by the February 6 earthquake in Turkey and Syria keeps rising, so do the funding and donations from different parts of the world aimed at assisting survivors.

An online donation campaign launched by Saudi Arabia has raised more than $100 million from over 1.6 million individuals and companies in just over a week.

The Saudi government has also delivered planes loaded with food, medicine and shelter supplies, and has deployed search and rescue teams, according to the kingdom's relief agency.

Other wealthy Arab kingdoms responded similarly. Only a day after the quake, the United Arab Emirates announced $100 million in humanitarian assistance for some of the millions of people displaced in Turkey and Syria amid punishing low temperatures.

Qatar has announced it will deliver 10,000 portable cabins and trailers that the oil-rich kingdom used during the 2022 World Cup in Doha, on top of food and medical aid.

Aid, even in small amounts, has poured in from every Muslim-majority country. Even Afghanistan, which faces nearly universal poverty under the repressive Taliban regime, has donated about $200,000 in cash.

Maryam Zarnegar Deloffre, director of the Humanitarian Action Initiative at George Washington University's Elliott School of International Affairs, said there is a diplomatic as well as a humanitarian element to the largesse.

"What we're seeing is a normalization of relations between these states and Syria and Turkey," Deloffre told VOA, adding that the Saudi royals and their allies are trying to reestablish ties with the Syrian regime in a bid to diminish Iran's influence in the region.

The Gulf region's Sunni monarchies accuse the Shia regime in Iran of trying to reshape regional power dynamics, a charge Tehran denies.

Iran also has sent aid supplies to Turkey and Syria.

A second Iran air force plane carrying relief supplies landed in Turkey on Tuesday. Iranian aid workers have set up emergency health clinics in the quake-affected areas and have assisted local authorities in rescue efforts, according to Iranian officials.
Deadly, destructive
As of Thursday, the number of people killed by the 7.8-magnitude quake stood at about 42,000 - over 36,000 in Turkey and some 5,800 in Syria - which makes it the fifth deadliest earthquake in the last 25 years.

The disaster has also caused at least $25 billion in economic damage in Turkey, JP Morgan Chase said on Thursday.

The Turkish economy was already squeezed by soaring inflation and a rapidly depreciating currency.

There has been no assessment of long-term economic damage in Syria, where years of war have shattered the national economy. About 9 million Syrians are impacted by the earthquake, the U.N. said.

The U.N. appealed Thursday for $1 billion to provide humanitarian relief in both countries over the next three months. Secretary-General Antonio Guterres said the money would "allow aid organizations to rapidly scale up vital support," including in the areas of food security, protection, education, water and shelter.

The U.N. launched a $397 million appeal to help quake victims in Syria earlier this week. The United States has pledged $85 million in an initial response.

"The State Department is working through U.N. agencies and NGOs to provide emergency assistance in Türkiye and in Syria, including providing hot meals, water, medical care and supplies, non-food items such as blankets and hygiene kits, temporary shelter, and structural engineers," a spokesperson told VOA in written answers.

The State Department adopted the new spelling of Turkey in January at the request of the Turkish Embassy in Washington.

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An online donation campaign launched by Saudi Arabia has raised more than $100 million from over 1.6 million individuals and companies in just over a week

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Religious teachings encourage acts of charity (Zakat) and community support. In response to social challenges like poverty and natural disasters, the Islamic community often mobilizes resources to provide assistance and relief to those in need.

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How has the institution of religion affected you and your community in the context of social change? What connections can you make?

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How has the institution of religion affected you and your community in the context of social change? What connections can you make?

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Explain how members of your community experience the social changes you've discussed differently.

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Explain how members of your community experience the social changes you've discussed differently.

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Overall the islamic community has experienced globalization much differently compared to different religions due to how different the culture is. When thinking of globalization the members of the community have had to struggle with the idea of cultural conservatism vs openness. This idea is about how some individual of the muslim community, particularly the younger generations have adopted more Western like influences which do not follow the traditional values and culture of islam ultimately creating a disconnect between the people. That being said in some regions globalization has had a huge impact on Female advancement allowing increased access to education and opportunities that were not allowed before but this again challenges the traditional values of the religion creating tension but also evolving gender norms within the religion.

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This article highlights the effects of globalization have propelled the economies is islamic communities.

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ScienceDirect.com | Science, health and medical journals, full text articles and books.

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ScienceDirect is the world's leading source for scientific, technical, and medical research. Explore journals, books and articles.

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This video describes the spread of islamic culture all over the world. One of the pros of globalization on the Islamic community is that the increased connectivity and communication have allowed for the dissemination of Islamic knowledge and ideas, fostering a sense of global Muslim identity.

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Spread of Islamic Culture | World History | Khan Academy

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Just one example of the increased presence of Islamaphobia as globalization of the islamic community has progressed.

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Islamophobia in America 20 years after 9/11

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This article describes how many countries are adopting their own form of Islam through the use of different cultural values. Emphasis the idea of Hybridity vs Authenticity.

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How to create one Islamic community in a diverse world

NEW HAVEN: In the aftermath of the terrorist attacks of September 11, the effect of globalisation on Islam has emerged as a hotly debated topic. With twenty percent of the world's population professing Islam as their religion, it is a matter of more than academic interest. A survey of the evolution of Islam in recent decades shows that ummah - a universal community based on shared Islamic faith and implementation of its law - has indeed become a greater reality in an ever-shrinking world. At the same time, globalisation has also allowed divisive militancy to arise and flourish. In the years to come the force of globalisation may lead to the emergence of multiple centres of Islam rather than the current one based in Saudi Arabia Islamic historians have credited the concept of ummah as an important contributing factor in the rise and development of Islam and Islamic civilization. The evidence from various studies shows that although Muslims share a sense of being part of a global ummah, the intensity of this feeling varies significantly across Muslim countries.

This variation can be attributed to the broader reality of the Muslim world. Unlike in the past, when limitations of transport and communication technologies made it difficult for Muslims worldwide to acknowledge the cultural and social diversity of the ummah, the introduction of satellite television, internet, international travel, and access to books and magazines and increasing literacy is now making Muslims aware of their cultural and social diversity. The impact of colonialism and the emergence of nationalist movements, which spearheaded the struggle against it, have also served to fragment the Islamic world into over 45 Muslim countries with competing economic and political interests. Another consequence of this development for Muslims is that while they are becoming aware of the cultural diversity of the Muslim world the new technologies are also promoting a greater ummah consciousness, a heightened sense of belonging to a global community of believers.

In the pre-globalised world ummah consciousness was largely determined by the practice of the 'five pillars' of Islam (belief in Allah, payment of zakat (welfare tax for the poor), performance of hajj, daily prayers and fasting) and certain other key beliefs. The existence of these Islamic beliefs and practices was seen by many believers everywhere as evidence that the entire culture of the Muslim societies was Islamised, that is, had come to resemble the Arabian Islamic culture where Islam had originated. This transformation of all Islamised people was considered to be an integral part of Mohammad's social and religious mission. It was rather naively assumed by many Islamic intellectuals in the Middle East that such a cultural trajectory was the common destiny of all Islamised people. The difficulties of communication and contact with people in far-off regions fed this belief.

Globalisation is prompting a reformulation of the common Muslim belief that Islam is not only a religion but also a complete way of life, which in Islamic discourse is known as the 'one religion, one culture' paradigm. Instantaneous and worldwide communication links are now allowing Muslims and non-Muslims to experience the reality of different Islamic cultures. Such experiences reveal not only what is common among Muslims but also what is different. For example, gender relations and dress codes for Muslim women are structured in different ways in Muslim countries like Indonesia, Saudi Arabia, Turkey and Uzbekistan.

Similarly, there are vast differences in the religious practices of Abangan or syncretic Javanese Muslims and Wahabi Muslims (followers of the strict practice insisted by Mohammad ibn Abd al-Wahab) of Saudi Arabia and Pakistan. This realisation has provoked an unfavourable reaction among some groups of Islamic intellectuals towards this 'hybridity' (syncretic and heterogenous Islam). It has caused some radical Islamic movements to seek to replace 'hybridity' with the 'authentic' Islamic way of life. In Indonesia, the largest Muslim country, Islamic scholars like Azyumardi Azra have rejected the ideologies of radical Islamic organizations like Front Pembela Islam, Jamaat Muslimen Indonesia and Al Qaida because they see these organizations as advocating 'Arabic Islam'(authentic Islam) and rejecting the accommodative Indonesian Islam (hybrid Islam).

The struggle between 'hybridity' and 'authenticity' represents perhaps the most important challenge of globalisation for the Muslim ummah. It is one of the underlying causes of the emergence of Islamic fundamentalist movements. Fundamentalism refers to a strategy used by followers of Islamic 'purists' like Maududi, Syed Qutb and Ayatuallah Khomenei to assert their own construction of religious identity and Islamic social order as the exclusive basis for a re-created political and social order. They feel that Islamic religious identity is at risk and is being eroded by cultural and religious hybridity. They try to fortify their interpretations of religious ways of being through their selective retrieval and particular reading of Islamic doctrines and practices from a sacred past.

Modernity in its political and social forms refers to increasing specialisation of societal institutions like political systems, law, economic management, and education in isolation from religion. Unlike social life in the pre-modern era, in modernity these functions are carried out free from the overarching influence of religion. From this perspective, religious fundamentalism - in the sense of a return to a purist past - is a problem produced by the encounter between modernity and the Muslim ummah in all its diversity and cultural hybridity. Although the strength of fundamentalism varies according to the intensity of attitudes towards these features, it is clear that in a globalising world diversity and cultural crossovers will become a matter of routine. Instead of eliminating hybridity, this may in fact transform different Islamic countries and regions into autonomous cultural systems, thus posing a challenge to the conventional categorical oppositions of 'us' and 'them', 'Muslim' and 'others'.

This type of development would have far-reaching implications for the Muslim ummah. Islamic countries in different parts of the world could be transformed into unique religious and cultural systems, each claiming acceptance and recognition as authentic traditions of Islam. This transformation may lead to the 'decentering' of the Muslim world from its supposed cultural and religious centre in the Arabic Middle East to a multi-centered world. Five such centres of the Islamic world can already be identified, namely, Arabic Middle Eastern Islam, African Islam, Central Asian Islam, Southeast Asian Islam and the Islam of the Muslim minorities in the West.

A decentered Muslim ummah would confer a kind of legitimacy on the regional ummahs, and thus could lead them to chart their own social, political, economic, religious and cultural developments along distinctive lines suitable to the history and temperament of their people. This would engender new opportunities for the Muslim ummahs to again strive for the intellectual, cultural and material superiority that was achieved by the ummah in its formative centuries under the institution of the Islamic Caliphate. In such a scenario, the Islamic ummah would gain strength not as a unified and unitary community but as a differentiated community consisting of the regional ummahs all striving to gain material and ideological influences in a global system. These developments would also produce their own opposing and supporting movements requiring each ummah to find appropriate responses to them.

In a culturally and religiously differentiated ummah setting, it is possible that political and cultural leanings of one or some of the regional ummahs may not find approval with the governors of the holy centres of Mecca and Medina. This may pose difficulties for the members of these regional ummahs regarding free access to these centres to perform their religious duties. This in turn may necessitate the formulation of new and appropriate governing structures for Islam's holy centres of Mecca and Medina.

Muslims from different parts of the Islamic world are becoming interested in reforms to the management and governance of the holy centres by the government of Saudi Arabia. There is growing dissatisfaction with the current idiosyncratic policies of the Saudi government. Policies and practices such as barring adult single women unaccompanied by a male member of the immediate family and banning non-Muslims from visiting the Islamic holy places like Mecca and Medina are seen as inappropriate, anachronistic and unsuitable to the conditions of modern times. While these and similar issues which are likely to arise may initially pose difficulties, they may also be the harbingers of the new futures which await a differentiated Muslim ummah in the modernized and globalized world of the twenty-first century.

Riaz Hassan is Professor of Sociology at the Flinders University of South Australia and currently a visiting Professor in the Department of Sociology, Yale University. He is the author of Faithlines: Muslim Conceptions of Islam and Society (Oxford University Press 2002).

© Copyright 2003 Yale Center for the Study of Globalization

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How to create one Islamic community in a diverse world NEW HAVEN: In the aftermath of the terrorist attacks of September 11, the effect of globalisation on Islam has emerged as a hotly debated topic. With twenty percent of the world's population professing Islam as their religion, it is a matter of more than academic interest.

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Social Fragmentation and Cultural Erosion. 

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Social Fragmentation and Cultural Erosion. 

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As globalization brings cultures into closer contact, there is a risk of traditional Islamic values being influenced by Western consumerism and secularism, leading to cultural erosion and challenges to religious practices. Tying with cultural erosion Social fragmentation may occur as a result increased migration which can lead to individuals grappling with their cultural identity and influenced possible leaving them astray from their religion and culture.

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How has Globalization and Inequality Created Change in the Islamic Community?

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How has Globalization and Inequality Created Change in the Islamic Community?

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The Social Change Influences That Have Impacted the Muslim Community the Most. 

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The Social Change Influences That Have Impacted the Muslim Community the Most. 